America, Build with the Bible!

 

So for us today, in Scripture our Heavenly Father Himself speaks to us directly, personally, infallibly. His Word pulls down all pride and pretense to show that no matter how good you may think you are, how outwardly respectable your life may appear, without Jesus, you are lost in your sin.

In the Scriptures we find the most magnificent love the world will ever witness is that marvel of mercy whereby Jesus became the Savior and Substitute for sinful mankind. There on Calvary, and the cross of curse and shame, He paid the penalty for our sins, suffering punishment for our iniquities. There He shed His blood to cleanse us and then He died to give us life. Three days later He rose again to assure us of our own future resurrection, ascending to the Father to guarantee us the glories of heaven.

In and through the risen Redeemer, God's precious Volume gives you peace for your soul. In God's saving, comforting Word, by the Holy Spirit's power, you can find strength to conquer evil habits, reform your life, and return to your Heavenly Father. Between the covers of Scripture you'll discover God's truth, the divine lamp unto your feet, His guidance for every problem, and the Holy Spirit's regenerating force to make you a new creature in Christ.

May every one of you take time to pause and hear the Savior's special appeal to you: “Come to Me, all who labor and are heavy laden, and I will give you rest,” (Matthew 11:28). May the Holy Spirit fill your hearts with the love of Jesus, who first loved you. With your whole being may you revere and lift up God's sacred Word, taking it wholly and wholeheartedly, and receive Christ Jesus as your Lord.

From “America, Build with the Bible!” a sermon excerpt from Rev. Dr. Walter A. Maier, the first Speaker of The Lutheran Hour

Christ brings life and immortality to light through the gospel

 

 

Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.

2 Timothy 1:8-12, King James Version (1611)

Non enim dedit nobis Deus spiritum timoris : sed virtutis, et dilectionis, et sobrietatis. Noli itaque erubescere testimonium Domini nostri, neque me vinctum ejus : sed collabora Evangelio secundum virtutem Dei : qui nos liberavit, et vocavit vocatione sua sancta, non secundum opera nostra, sed secundum propositum suum, et gratiam, quae data est nobis in Christo Jesu ante tempora saecularia. Manifestata est autem nunc per illuminationem Salvatoris nostri Jesu Christi, qui destruxit quidem mortem, illuminavit autem vitam, et incorruptionem per Evangelium : in quo positus sum ego praedicator, et Apostolus, et magister gentium. Ob quam causam etiam haec patior, sed non confundor. Scio enim cui credidi, et certus sum quia potens est depositum meum servare in illum diem.

2 Timothy 1:8-12, Clementine Vulgate (1592)

μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ ἀλλὰ συγκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν θεοῦ τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατ' ἰδίαν πρόθεσιν καὶ χάριν τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος ἐθνῶν δι' ἣν αἰτίαν καὶ ταῦτα πάσχω· ἀλλ' οὐκ ἐπαισχύνομαι οἶδα γὰρ ᾧ πεπίστευκα καὶ πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι εἰς ἐκείνην τὴν ἡμέραν

2 Timothy 1:8-12, Textus Receptus (Stephanus 1550)

Whether the New Law is distinct from the Old Law?

Image: Thomas Aquinas (1225-1274)

All the differences assigned between the Old and New Laws are gathered from their relative perfection and imperfection. For the precepts of every law prescribe acts of virtue. Now the imperfect, who as yet are not possessed of a virtuous habit, are directed in one way to perform virtuous acts, while those who are perfected by the possession of virtuous habits are directed in another way. For those who as yet are not endowed with virtuous habits, are directed to the performance of virtuous acts by reason of some outward cause: for instance, by the threat of punishment, or the promise of some extrinsic rewards, such as honor, riches, or the like. Hence the Old Law, which was given to men who were imperfect, that is, who had not yet received spiritual grace, was called the “law of fear,” inasmuch as it induced men to observe its commandments by threatening them with penalties; and is spoken of as containing temporal promises. On the other hand, those who are possessed of virtue, are inclined to do virtuous deeds through love of virtue, not on account of some extrinsic punishment or reward. Hence the New Law which derives its pre-eminence from the spiritual grace instilled into our hearts, is called the “Law of love”: and it is described as containing spiritual and eternal promises, which are objects of the virtues, chiefly of charity. Accordingly such persons are inclined of themselves to those objects, not as to something foreign but as to something of their own. For this reason, too, the Old Law is described as “restraining the hand, not the will” [Peter Lombard, Sent. iii, D, 40]; since when a man refrains from some sins through fear of being punished, his will does not shrink simply from sin, as does the will of a man who refrains from sin through love of righteousness: and hence the New Law, which is the Law of love, is said to restrain the will.

Thomas Aquinas, Summa Theologica (Question 107, Article 1, Reply to Objection 2)

The law of the Gospel, called the New Law

Now that which is preponderant in the law of the New Testament, and whereon all its efficacy is based, is the grace of the Holy Ghost, which is given through faith in Christ. Consequently the New Law is chiefly the grace itself of the Holy Ghost, which is given to those who believe in Christ. This is manifestly stated by the Apostle who says (Romans 3:27): “Where is . . . thy boasting? It is excluded. By what law? Of works? No, but by the law of faith”: for he calls the grace itself of faith “a law.” And still more clearly it is written (Romans 8:2): “The law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.” Hence Augustine says (De Spir. et Lit. xxiv) that “as the law of deeds was written on tables of stone, so is the law of faith inscribed on the hearts of the faithful”: and elsewhere, in the same book (xxi): “What else are the Divine laws written by God Himself on our hearts, but the very presence of His Holy Spirit?”

The Apostle says (Romans 1:16): “I am not ashamed of the Gospel: for it is in the power of God unto salvation to everyone that believeth.” But there is no salvation but to those who are justified. Therefore the Law of the Gospel justifies.

I answer that, As stated above (Article 1), there is a twofold element in the Law of the Gospel. There is the chief element, viz. the grace of the Holy Ghost bestowed inwardly. And as to this, the New Law justifies. Hence Augustine says (De Spir. et Lit. xvii): “There,” i.e. in the Old Testament, “the Law was set forth in an outward fashion, that the ungodly might be afraid”; “here,” i.e. in the New Testament, “it is given in an inward manner, that they may be justified.” The other element of the Evangelical Law is secondary: namely, the teachings of faith, and those commandments which direct human affections and human actions. And as to this, the New Law does not justify. Hence the Apostle says (2 Corinthians 3:6) “The letter killeth, but the spirit quickeneth”: and Augustine explains this (De Spir. et Lit. xiv, xvii) by saying that the letter denotes any writing external to man, even that of the moral precepts such as are contained in the Gospel. Wherefore the letter, even of the Gospel would kill, unless there were the inward presence of the healing grace of faith.

Thomas Aquinas, Summa Theologica ((I-II, Question 106, Articles 1&2)

Whether the judicial precepts of the Old Law bind for ever?

Image: Law and Gospel (or Law and Grace) by Lucas Cranach the Elder from about 1529

The judicial precepts did not bind for ever, but were annulled by the coming of Christ: yet not in the same way as the ceremonial precepts. For the ceremonial precepts were annulled so far as to be not only “dead,” but also deadly to those who observe them since the coming of Christ, especially since the promulgation of the Gospel. On the other hand, the judicial precepts are dead indeed, because they have no binding force: but they are not deadly. For if a sovereign were to order these judicial precepts to be observed in his kingdom, he would not sin: unless perchance they were observed, or ordered to be observed, as though they derived their binding force through being institutions of the Old Law: for it would be a deadly sin to intend to observe them thus.

The reason for this difference may be gathered from what has been said above (Article 2). For it has been stated that the ceremonial precepts are figurative primarily and in themselves, as being instituted chiefly for the purpose of foreshadowing the mysteries of Christ to come. On the other hand, the judicial precepts were not instituted that they might be figures, but that they might shape the state of that people who were directed to Christ. Consequently, when the state of that people changed with the coming of Christ, the judicial precepts lost their binding force: for the Law was a pedagogue, leading men to Christ, as stated in Galatians 3:24. Since, however, these judicial precepts are instituted, not for the purpose of being figures, but for the performance of certain deeds, the observance thereof is not prejudicial to the truth of faith. But the intention of observing them, as though one were bound by the Law, is prejudicial to the truth of faith: because it would follow that the former state of the people still lasts, and that Christ has not yet come.

Thomas Aquinas, Summa Theologica ((I-II, Question 104, Article 3)

God has made us able ministers of the new testament

Image: Law and Gospel, Lucas Cranach the Elder (1529)

Notice:

The tables of stone are old
The fleshly tables of the heart are new
The letter is old
The spirit is new
The letter killeth and is old
The spirit giveth life and is new

Ministers of a New Covenant

“Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.

“And such trust have we through Christ to God-ward: Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life” (2 Corinthians 3:1-6).

Notice:

The ministration of death is old and its glory done away
The ministration of the spirit is new and is glorious
The ministration of condemnation is old and was glorious
The ministration of righteousness is new and now excels in glory
The old which is done away was glorious
The new which remains is glorious
The old is that which is abolished
The new is liberating and changes us into the image of the glory of the Lord

The Glory of the New Covenant


“But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious.

“Seeing then that we have such hope, we use great plainness of speech: And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:7-18).

“The word of God” in the Acts of the Apostles

Image: Acts 4:31 ff. in the Complutensian Polyglot

τὸν/ὁ λόγον τοῦ θεοῦ (the word of God)

I oftentimes hear people call the Bible the word of God, and sometimes people can make the mistake of thinking that whenever Scripture mentions "the word of God" it's talking about the Bible when, in fact, it's not talking about itself (Scripture) but about someone speaking the word of God which, in the New Testament, is the (spoken) gospel.

A reading of the Acts of the Apostles reveals that whenever the writer is referring to Scripture he writes "scripture" and whenever the writer is referring to the gospel he writes "the word of God" or something similar (e.g., the word of the Lord, the word of the gospel, the word of his grace, the word, these words, etc (see below).

The word of God in Acts is always spoken. It is both preached and taught, and there are times in Acts when the Jewish (Old Testament) Scriptures are used in the preaching and teaching of the (New Testament) gospel...

And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness (Acts 4:31). The word of God = the gospel. (the word of God = τὸν λόγον τοῦ Θεοῦ)

Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables (Acts 6:2). The word of God = the gospel. (the word of God = τὸν λόγον τοῦ θεοῦ)

And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith (Acts 6:7). The word of God = the gospel. (the word of God = ὁ λόγος τοῦ θεοῦ)

Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: (Acts 8:14). The word of God = the gospel (word = λόγον)

And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God (Acts 11:1). The word of God = the gospel (τὸν λόγον τοῦ θεοῦ = the word of God).

But the word of God grew and multiplied (Acts 12:24). The word of God = the gospel (λόγον τοῦ θεοῦ = word of God).

And when they were at Salamis, they preached the word of God in the synagogues of the Jews: (Acts 13:5). The word of God = the gospel (τὸν λόγον τοῦ θεοῦ = the word of God).

But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. (Acts 17:13). The word of God = the gospel (the word of God = ὁ λόγος τοῦ θεοῦ).

And he continued there a year and six months, teaching the word of God among them (Acts 18:11). Teaching the word of God = the gospel and Christian living (teaching the word of God = διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ).

Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God (Acts 19:7). The word of God = the gospel (τὸν λόγον τοῦ θεοῦ = the word of God).

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Below are all of the passages in Acts related to this topic…

Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs… (Acts 2:22). These words = the gospel. (words = λόγους)

And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation (Acts 2:40). Many other words = The gospel. (words = λόγοις)

Howbeit many of them which heard the word believed; (Acts 4:4). The word = the gospel. (word = λόγον)

And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word (Acts 4:29). Thy word = the gospel. (word = λόγον)

And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness (Acts 4:31). The word of God = the gospel. (the word of God = τὸν λόγον τοῦ Θεοῦ)

And Ananias hearing these words fell down, and gave up the ghost (Acts 5:5). These words = God’s word of prophetic judgement. (words = λόγους)

Go, stand and speak in the temple to the people all the words of this life (Acts 5:20). The words of this life = the gospel. (words = ῥήματα)

Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables (Acts 6:2). The word of God = the gospel. (the word of God = τὸν λόγον τοῦ θεοῦ )

But we will give ourselves continually to prayer, and to the ministry of the word (Acts 6:4). The ministry of the word = the gospel. (word = λόγου)

And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith (Acts 6:7). The word of God = the gospel. (the word of God = ὁ λόγος τοῦ θεοῦ)

Therefore they that were scattered abroad went every where preaching the word (Acts 8:4). The word = the gospel. (word = λόγον)

Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: (Acts 8:14). The word of God = the gospel (word = λόγον)

And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans (Acts 8:25). The word of the Lord = the gospel (word = λόγον)

The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; (Acts 10:36-37) The/That word = the gospel (the word = λόγον, that word = ῥῆμα).

While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. (Acts 10:44) These words = the gospel (words = ῥήματα). The word = the gospel (word = λόγον).

And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God (Acts 11:1). The word of God = the gospel (τὸν λόγον τοῦ θεοῦ = the word of God).

Who shall tell thee words, whereby thou and all thy house shall be saved. (Acts 11:14). Words = the gospel (words = ῥήματα).

Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. (Acts 11:16). The word of the Lord = the gospel (the word of the Lord = τοῦ ῥήματος [τοῦ] κυρίου).

Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. (Acts 11:19). The word = the gospel (word = λόγον).

But the word of God grew and multiplied (Acts 12:24). The word of God = the gospel (λόγον τοῦ θεοῦ = word of God).

And when they were at Salamis, they preached the word of God in the synagogues of the Jews: (Acts 13:5). The word of God = the gospel (τὸν λόγον τοῦ θεοῦ = the word of God).

Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent (Acts 13:26). The word of this salvation = the gospel (ὁ λόγος τῆς σωτηρίας ταύτης = the word of this salvation).

Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. (Acts 14:3). Word of his grace = the gospel (word = λόγῳ).

And when they had preached the word in Perga, they went down into Attalia: (Acts 14:25). Word = the gospel (word = λόγον).

And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. (Acts 15:7). The word of the gospel = the gospel (word = λόγον).

And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: (Acts 15:15-16). The words of the prophets; as it is written = prophet words written = scripture ( word = λόγοι; γέγραπται = written).

Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: (Acts 15:24). Words that subvert souls = false gospel (words = λόγοις).

And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. (Acts 15:32). Exhorted with many words = prophetic exhortations (words = λόγου).

Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. (Acts 15:35). The word of the Lord = the gospel (the word of the Lord = τὸν λόγον τοῦ κυρίου).

Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, (Acts 16:6). The word = the gospel (word = λόγον).

And they spake unto him the word of the Lord, and to all that were in his house (Acts 16:32). The word of the Lord = the gospel (word = λόγον).

And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ (Acts 17:2-3). This is an example of 1) utilizing Scripture and 2) preaching the gospel (reasoned with = διελέγετο; scriptures = γραφῶν).

These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. (Acts 17:11). Word = gospel; Scriptures = Old Testament (received the word = ἐδέξαντο τὸν λόγον; scriptures = γραφὰς).

But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. (Acts 17:13). The word of God = the gospel (the word of God = ὁ λόγος τοῦ θεοῦ).

And he continued there a year and six months, teaching the word of God among them (Acts 18:11). Teaching the word of God = the gospel and Christian living (teaching the word of God = διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ).

Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God (Acts 19:7). The word of God = the gospel (τὸν λόγον τοῦ θεοῦ = the word of God).

And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. (Acts 19:10). The word of the Lord Jesus = the gospel (the word of the Lord Jesus = τὸν λόγον τοῦ κυρίου Ἰησοῦ).

And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32). Word of his grace = the gospel (the word of his grace = τῷ λόγῳ τῆς χάριτος αὐτοῦ).

I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. (Acts 20:35). The words of our Lord Jesus = the gospel teachings of our Lord Jesus ( the words of our Lord Jesus = τῶν λόγων τοῦ κυρίου Ἰησοῦ).

And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live. (Acts 22:22). This word = the gospel (word = λόγου).

But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness (Acts 26:25). The words of truth = the gospel (words = ῥήματα).

And when he had said these words, the Jews departed, and had great reasoning among themselves (Acts 28:29). Having said these words = having said the gospel (having said these words = ταῦτα αὐτοῦ εἰπόντος).

And Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. (Acts 28:30-31). Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ = the gospel (Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ = κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ) 

Charles Hodge on Paul's Epistle to the Romans (Chapter One)

Image: Charles Hodge (1797-1878)

 
Romans 1:1-17

DOCTRINE

1. The apostolic office, except as to what was peculiar and extraordinary, being essentially the same with the ministerial office in general, Paul teaches, 1. That ministers are the servants of Christ, deriving their authority from him, and not from the people; 2. That their calling is to preach the gospel, to which all other avocations must be made subordinate; 3. That the object of their appointment is to bring men to the obedience of faith; 4. That their field is all nations; 5. That the design of all is to honor Christ; it is for his name, vers. 1-5. 


2. The gospel is contained in its rudiments in the Old Testament. It is the soul of the old dispensation, ver. 2.

3. Christ is the Alpha and Omega of the Gospel. In stating the substance of the gospel, Paul says, ‘It concerns Jesus Christ,’ ver. 3.

4. Christ is at once God and man; the son of David and the son of God, vers. 3, 4.

5. Christ is called the Son of, God in reference to his Divine nature, and on account of the relation in which, as God, he stands to the Father. The name, therefore, is expressive of his Divine character, vers. 3, 4.

6. He is the proper object of prayer, and the source of spiritual blessings, ver. 7.

7. He is the Mediator through whom our prayers and thanksgiving must be presented to God, ver 8.

8. God is the source of all spiritual good; is to be worshipped in spirit, and agreeably to the gospel; and his providence is to be recognized in reference to the most ordinary affairs of life, vers. 8-10.

9. Ministers are not a class of men exalted above the people, and independent of them for spiritual benefits, but are bound to seek, as well as to impart good, in all their intercourse with those to whom they are sent, vers. 11, 12.

10. Ministers are bound to preach the gospel to all men, rich as well as poor, wise as well as unwise; for it is equally adapted to the wants of all, vers. 14, 15.

11. The salvation of men, including the pardon of their sins and the moral renovation of their hearts, can be elected by the gospel alone. The wisdom of men, during four thousand years previous to the advent of Christ, failed to discover any adequate means for the attainment of either of these objects; and those who, since the advent, have neglected the gospel, have been eventually unsuccessful, ver. 16, etc.

12. The power of the gospel lies not in its pure theism, or perfect moral code, but in the CROSS, in the doctrine of justification by faith in a crucified Redeemer, ver. 17, etc.

REMARKS

1. Ministers should remember that they are “separated unto the gospel,” and that any occupation which, by its demands upon their attention, or from its influence on their character or feelings, interferes with their devotion to this object, is for them wrong, ver. 1

2. If Jesus Christ is the great subject of the gospel, it is evident that we cannot have right views of the one, without having correct opinions respecting the other. What think ye of Christ? cannot be a minor question. To be Christians we must recognize him as the Messiah, or Son of David; and as Divine, or the Son of God; we must be able to pray to him, to look for blessings from him, and recognize him as the Mediator between God and man, vers. 1-8.

3. Christians should remember that they are saints; that is, persons separated from the world and consecrated to God. They therefore cannot serve themselves or the world, without a dereliction of their character. They are saints, because called and made such of God. To all such, grace and peace are secured by the mediation of Christ, and the promise of God, ver. 7.

4. In presenting truth, everything consistent with fidelity should be done to conciliate the confidence and kind feelings of those to whom it is addressed; and everything avoided, which tends to excite prejudice against the speaker or his message. Who more faithful than Paul? Yet who more anxious to avoid offense? Who more solicitous to present the truth, not in its most irritating form, but in the manner best adapted to gain for it access to the unruffled minds of his readers? vers. 8-14.

5. As all virtues, according to the Christian system, are graces (gifts), they afford matter for thanksgiving, but never for self-complacency, ver.8.

6. The intercourse of Christians should be desired, and made to result in edification, by their mutual faith, ver. 12.

7. He who rejects the doctrine of justification by faith, rejects the gospel. His whole method of salvation, and system of religion, must be different from those of the apostles, ver. 17.

8. Whether we be wise or unwise, moral or immoral, in the sight of men, orthodox or heterodox in our opinions, unless we are believers, unless we cordially receive “the righteousness which is of God” as the ground of acceptance, we have no part or lot in the salvation of the gospel, ver. 17.

Romans 1:18-32

DOCTRINE

1. The punitive justice of God is an essential attribute of his nature. This attribute renders the punishment of sin necessary, and is the foundation of the need of a vicarious atonement in order to the pardon of sinners. This doctrine the apostle assumes as a first principle, and makes it the basis of his whole exposition of the doctrine of justification, ver. 18.

2. That sin is a proper object of punishment, and that, under the righteous government of God, it will be punished, are moral axioms, which have “a self-evidencing light,” whenever proposed to the moral sense of men, vers. 18, 32.

3. God has never left himself without a witness among his rational creatures. Both in reference to his own nature and to the rule of duty, he has, in his works and in the human heart, given sufficient light to render the impiety and immorality of men inexcusable, vers. 19, 20, 32.

4. Natural religion is not a sufficient guide to salvation. What individual or what nation has it ever led to right views of God or of his law? The experience of the whole world, under all the variety of circumstances in which men have existed, proves its insufficiency; and, consequently, the necessity of a special divine revelation, vers. 21-23.

5. The heathen, who have only the revelation of God in his works and in their own hearts, aided by the obscure traditionary knowledge which has come down to them, need the gospel. In point of fact, the light which they enjoy does not lead them to God and holiness, vers. 21-23.
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6. Error (on moral and religious subjects) has its root in depravity. Men are ignorant of God and duty, because they do not like to retain him in their knowledge, vers. 21, 28.

7. God often punishes one sin by abandoning the sinner to the commission of others. Paul repeats this idea three times, vers. 24, 26, 28. This judicial abandonment is consistent with the holiness of God and the free agency of man. God does not impel or entice to evil. He ceases to restrain. He says of the sinner, Let him alone, vers. 24-28.

8. Religion is the only true foundation, and the only effectual safeguard for morality. Those who abandon God, he abandons. Irreligion and immorality, therefore, have ever been found inseparably connected, vers. 24-28.

9. It evinces, in general, greater depravity to encourage others in the commission of crimes, and to rejoice in their commission, than to commit them one’s self, ver. 32.

10. The most reprobate sinner carries about with him a knowledge of his just exposure to the wrath of God. Conscience can never be entirely extirpated, ver. 32.

REMARKS

1. It lies in the very nature of sin, that it should be inexcusable, and worthy of punishment. Instead, therefore, of palliating its enormity, we should endeavor to escape from its penalty, vers. 18, 32.

2. As the works of God reveal his eternal power and Godhead, we should accustom ourselves to see in them the manifestations of his perfections, vers. 18-21.

3. The human intellect is as erring as the human heart. We can no more find truth than holiness, when estranged from God; even as we lose both light and heat, when we depart from the sun. Those, in every age have sunk deepest into folly, who have relied most on their own understandings. “In thy light only, God, can we see light,” ver. 21, etc.

4. If the sins of the heathen, committed under the feeble light of nature, be inexcusable, how great must be the aggravation of those committed under the light of the Scriptures, ver. 20.

5. As the light of nature is insufficient to lead the heathen to God and holiness, it is one of the most obvious and urgent of our duties to send them the light of the Bible, vers. 20-23.

6. Men should remember that their security from open and gross sins is not in themselves, but in God; and they should regard as the worst of punishments, his withdrawing for them his Holy Spirit, vers. 24-28.

7. Sins of uncleanness are peculiarly debasing and demoralizing. To be preserved from them is mentioned in Scripture as a mark of the divine favor, Ecclesiastes 7:26; Proverbs 22:14; to be abandoned to them, as a mark of reprobation.

8. To take pleasure in those who do good, makes us better; as to delight in those who do evil, is the surest way to become even more degraded than they are themselves, ver. 32.

Errors of the Jews controverted by Paul in his epistle to the Romans

Charles Hodge (1797 – 1878)

The apostle, therefore, in this, as in all his other epistles addressed to congregations similarly situated, refutes those doctrines of the Jews which were inconsistent with the gospel, and answers those objections which they and those under their influence were accustomed to urge against it. These different elements of the early churches were almost always in conflict, both as to points of doctrine and discipline. The Jews insisted, to a greater or less extent, on their peculiar privileges and customs; and the Gentiles disregarded, and at times despised the scruples and prejudices of their weaker brethren. The opinions of the Jews particularly controverted in this epistle are: 1. That connection with Abraham by natural descent, and by the bond of circumcision, together with the observance of the law, is sufficient to secure the favor of God. 2. That the blessings of the Messiah’s reign were to be confined to Jews and those who would consent to become proselytes. 3. That subjection to heathen magistrates was inconsistent with the dignity of the people of God, and with their duty to the Messiah as King. 


There are clear indications in other parts of Scripture, as well as in their own writings, that the Jews placed their chief dependence upon the covenant of God with Abraham, and the peculiar rites and ordinances connected with it. The Baptist, when speaking to the Jews, tells them, “Say not, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham,” (Luke 3:8) It is clearly implied in this passage, that the Jews supposed that to have Abraham as their father was sufficient to secure the favor of God. The Rabbins taught that God had promised Abraham, that his descendants, though wicked, should be saved on account of his merit. Justin Martyr mentions this as the ground of confidence of the Jews in his day. “Your Rabbins,” he says, “deceive themselves and us, in supposing that the kingdom of heaven is prepared for all those who are the natural seed of Abraham, even though they be sinners and unbelievers.” (Dialogue with Trypho.) They were accustomed to say, “Great is the virtue of circumcision; no circumcised person enters hell.” And one of their standing maxims was, “All Israel hath part in eternal life.”

The second leading error of the Jews was a natural result of the one just referred to. If salvation was secured by connection with Abraham, then none who were not united to their great ancestor could be saved. There is no opinion of the Jews more conspicuous in the sacred writings, than that they were greatly superior to the Gentiles; that the theocracy and all its blessings belonged to them; and that others could attain even an inferior station in the kingdom of the Messiah only by becoming Jews.

The indisposition of the Jews to submit to heathen magistrates, arose partly from their high ideas of their own dignity, and their contempt for other nations; partly from their erroneous opinions of the nature of the Messiah’s kingdom; and partly, no doubt, from the peculiar hardships and oppressions to which they were exposed. The prevalence of this indisposition among them is proved by its being a matter of discussion whether it was even lawful to pay tribute to Caesar; by their assertion that, as Abraham’s seed, they were never in bondage to any man; and by their constant tumults and rebellions, which led first to their banishment from Rome, and finally to the utter destruction of their city. The circumstance of the church at Rome, composed of both Jewish and Gentile converts; surrounded by Jews who still insisted on the necessity of circumcision, of legal obedience, and of connection with the family of Abraham, in order to salvation; and disposed on many points to differ among themselves sufficiently account for the character of this epistle.

Charles Hodge, A Commentary on Romans (pp. 7-8)

The children of God are freed from the law

Image: Charles Hodge (1797-1878)

The gospel proposes the only method by which God will justify men — a method which is entirely gratuitous; the condition of which is faith; which is founded on the redemption of Christ; which reconciles the justice and mercy of God; humbles man; lays the foundation for an universal religion, and establishes the law (chap. 3:21-31).

The truth of this doctrine is evinced from the example of Abraham, the testimony of David, the nature of the covenant made with Abraham and his seed, and from the nature of the law. He proposes the conduct of Abraham as an example and encouragement to Christians (chap. 4:1-25).

Justification by faith in Christ secures peace with God, present joy, and the assurance of eternal life (chap. 5:1-11). The method, therefore, by which God proposes to save sinners, is analogous to that by which they were first brought under condemnation. As on account of the offense of one, sentence has passed on all men to condemnation; so on account of the righteousness of one, all are justified (chap. 5:12-21).

The doctrine of the gratuitous justification of sinners cannot lead to the indulgence of sin, because such is the nature of union with Christ, and such the object for which he died, that all who receive the benefits of his death, experience the sanctifying influence of his life, chap. 6:1-11. Besides, the objection in question is founded on a misapprehension of the effect and design of the law, and of the nature of sanctification. Deliverance from the bondage of the law and from a legal spirit is essential to holiness. When the Christian is delivered from this bondage, he becomes the servant of God, and is brought under an influence which effectually secures his obedience (chap. 6:12-23).

As, therefore, a woman, in order to be married to a second husband, must first be freed from her former one, so the Christian, in order to be united to Christ, and to bring forth fruit unto God, must first be freed from the law (chap. 7:1-6).

This necessity of deliverance from the law, does not arise from the fact that the law is evil, but from the nature of the case. The law is but the authoritative declaration of duty; which cannot alter the state of the sinner’s heart. Its real operation is to produce the conviction of sin (vers. 7-13), and, in the renewed mind, to excite approbation and complacency in the excellence which it exhibits, but it cannot effectually secure the destruction of sin. This can only be done by the grace of God in Jesus Christ (chap. 7:7-25).

Those who are in Christ, therefore, are perfectly safe. They are freed from the law; they have the indwelling of the life-giving Spirit: they are the children of God; they are chosen, called, and justified according to the divine purpose; and they are the objects of the unchanging love of God (chap. 8:1-39).

Charles Hodge, A Commentary on Romans (pp. 10-11)

That all things must be fulfilled...

Image: John 19 in the TBS edition of Scrivener's TR

I was reading Luke 24:44-49 tonight and it struck me that this was the fulfillment Jesus was speaking of in Matthew 5:17-18…

“And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures, And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” (Luke 24:44-49)

“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” (Matthew 5:17-18)

"Be ye therefore perfect, even as your Father..."

Image: Sunshine and rain on flowers

"Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matthew 5:43-48).

Followers of Jesus cannot be cheerleaders for executions, wars, or any other actions that destroy human life. We're called to love people. To love all people. Good people and evil people. Friends and enemies. And by loving those whom the world deems unlovable we become very different from the world. We become followers of Jesus.

Parable of the Pharisee and the Publican

And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. (Luke 18:9-14)

Dixit autem et ad quosdam qui in se confidebant tamquam justi, et aspernabantur ceteros, parabolam istam: Duo homines ascenderunt in templum ut orarent: unus pharisaeus et alter publicanus. Pharisaeus stans, haec apud se orabat: Deus, gratias ago tibi, quia non sum sicut ceteri hominum: raptores, injusti, adulteri, velut etiam hic publicanus: jejuno bis in sabbato, decimas do omnium quae possideo. Et publicanus a longe stans, nolebat nec oculos ad caelum levare: sed percutiebat pectus suum, dicens: Deus propitius esto mihi peccatori. Dico vobis, descendit hic justificatus in domum suam ab illo: quia omnis qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur. (Lucam XVIII:IX-XIV)

Εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφ' ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην· Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι ὁ εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης ὁ Φαρισαῖος σταθεὶς πρὸς ἑαυτὸν ταῦτα προσηύχετο Ὁ θεός εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων ἅρπαγες ἄδικοι μοιχοί ἢ καὶ ὡς οὗτος ὁ τελώνης· νηστεύω δὶς τοῦ σαββάτου ἀποδεκατῶ πάντα ὅσα κτῶμαι καὶ ὁ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανόν ἐπᾶραι ἀλλ' ἔτυπτεν εἰς τὸ στῆθος αὐτοῦ λέγων, Ὁ θεός ἱλάσθητί μοι τῷ ἁμαρτωλῷ λέγω ὑμῖν κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ ἢ ἐκεῖνος· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται (ΚΑΤΑ ΛΟΥΚΑΝ 18:9-14)

God’s final word of revelation to the world

Lucas Cranach - The Law and the Gospel

“He [Christ] had come, not to destroy Moses and his work, not to undermine the rightful prestige of the Old Testament mediator, but to bring the religion of Moses to its promised perfection by elevating its commands and teachings to an unexpected grandeur… Just as Moses ascended the mount of Sinai to give the Old Law, Christ ascended the lakeside mountain to deliver the New Law, one incomparably superior to that of Moses. This New Law calls blest the poor, the sorrowful, the meek, the just, the merciful, the simple, the peacemakers, the persecuted. It insists on the internal dispositions of men rather than on external practices, on the spirit which should inspire alms, prayers and fastings more than on the actions themselves. Above all, it demands a constant and perfect practice of universal love and in this, particularly, does the New Law of Christ differ sharply from the Mosaic Law which was based solidly on the virtue of justice.

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. (Matthew 5:38-45)

In conclusion then, we can determine the following important aspects of Christ’s apostolate. His teaching was his acceptance of the role previously held by Moses. He had come as the greatest of all prophets, the incarnate Word of God bearing God’s final word of revelation to the world. In a manner surpassing that of Moses, he had also come as the new Law-giver, and this law could be reduced to one command—love. He called for a truly interior dedication to God, for which the phrase, ‘utter and undying love,’ seems the only sufficient description.”

Neal M. Flanagan, Salvation History, pp. 150;159

Review: PTL: The Rise and Fall of Jim and Tammy Faye Bakker's Evangelical Empire

Jim and Tammy Faye Bakker (1986)

PTL: The Rise and Fall of Jim and Tammy Faye Bakker's Evangelical Empire
Oxford University Press
$34.95
Hardcover
Published: 04 August 2017
424 Pages | 46 Black and White images
6-1/8 x 9-1/4 inches
ISBN: 9780199379712

I really enjoyed reading this book. It's very well researched and written by John Wigger, professor of history at the University of Missouri, whose research focuses on American religious and cultural history.

I'm a real fan of American religious and cultural history. I've read many books about America's religious and cultural history and, more importantly, I've lived it.

Younger people may not be very familiar with Jim and Tammy Bakker and the PTL Club, but those of us who are older will remember PTL and its scandalous collapse.

Those were the days before the internet and social media, the most influential era for the medium of television, when the so-called televangelists were the top television influencers.

When I was twenty-five years old, in 1985, I became a born again Christian while watching, hearing the gospel, and praying with the folks on The 700 Club, which was a Christian television program Jim Bakker had, years earlier, hosted, when he worked for Pat Robertson at his Christian Broadcasting Network.

During the 1970s Jim and Tammy Bakker were at the forefront of satellite television. Their PTL Christian satellite network, which went live in 1978, was one of the first satellite television networks. Only HBO and Ted Turner's station in Atlanta preceded them.

When reading this book I found those early innovative years of PTL to be the most interesting. As the book progresses, of course, PTL slowly but surely becomes something of a train wreck. It was interesting to learn the details of the collapse of PTL.

Anyone who was a Christian during the collapse of PTL will remember that it became the talk of the town, so to speak. Some of the guys who weren't Christians on my job loved to bring up the subject of PTL's scandalous collapse, knowing I was a Christian. As a new Christian it was something of a wake-up call for me, having to defend Christianity whilst not excusing PTL's sin and corruption and, at the same time, feeling grieved over the end of a popular and influential Christian television ministry.

As the book explains, had Jim and Tammy simply stuck to television and television ministry as their main focus, things may not have ended so badly for them and for PTL. Heritage USA, Jim Bakker's Christian theme park, and the endless fundraising for the building thereof, is what ultimately ruined their ministry (and their marriage).

This is a fascinating true story. It's a story about poverty, love, faith, technological innovation, stardom, riches, greed, hatred, sexual depravity, grace, and forgiveness.

In short, this is a very human story overshadowed by the gracious gospel of Jesus Christ our Lord. 

If you enjoy books about American religion and culture you are sure to enjoy this book...

PTL: The Rise and Fall of Jim and Tammy Faye Bakker's Evangelical Empire (Oxford) https://global.oup.com/academic/product/ptl-9780199379712?cc=us&lang=en&

PTL: The Rise and Fall of Jim and Tammy Faye Bakker's Evangelical Empire (Amazon) https://www.amazon.com/PTL-Tammy-Bakkers-Evangelical-Empire/dp/0199379718

ABC 20/20: The Rise and Fall of PTL (Jim and Tammy Faye Bakker) https://www.youtube.com/playlist?list=PLUDaValP-9OLf44vdkGZHARWHaW_W65Cx

The Eyes of Tammy Faye https://www.amazon.com/gp/video/detail/B002WGC6XO






Roseanne interviews Tammy Faye Bakker (1998) https://youtu.be/VwH4MwfDTjs

PTL CLUB 1987 - Jim & Tammy's Goodbye https://youtu.be/we18_hqy5O8

Jim and Tammy Bakker Through the Years https://youtu.be/_NNPJn1KeQQ

Steve Pieters Interview with Tammy Faye Bakker on PTL / Tammy's House Party https://youtu.be/GjXXdQ6VceQ

Where is the image of Christ in your behavior?

Desiderius Erasmus

If you walk in the spirit, where are the fruits of the spirit? where is love? where is joy? where is peace toward all? where patience, long suffering, goodness, kindness, compassion, faith, modesty, continence, and chastity? Where is the image of Christ in your behavior? You say, “I am not an adulterer, a thief, a blasphemer. I keep my vows.” What is that other than to say, “I am not as other men, extortioners, adulterers. I fast twice in the week.” The humble publican in Christ’s parable, I tell you, and again I tell you, is better than those who recount their good deeds. Paul says “there is no condemnation to those that are in Christ Jesus, who walk not according to the flesh.” May you then in kindness correct the erring, teach the ignorant, raise the fallen, console the despondent, aid the toiling, relieve the needy. In a word, let all your possessions, all your concern, all your care be directed toward the imitation of Christ, who was not born for himself, lived not to himself, died not to himself, but for our sakes.

Desiderius Erasmus, Enchiridion militis Christiani 

++++

The Handbook of a Christian Knight (Latin: Enchiridion militis Christiani), sometimes translated as The Manual of a Christian Knight, is a work written by Dutch scholar Erasmus of Rotterdam in 1503, and was first published in English in 1533 by William Tyndale.

The Freedom of Love

As Genesis shows us, the origin of sin in the world is not knowledge, as is often said (as though God were interdicting our intellectual development, which would be absurd); it is the knowledge of good and evil. In this context knowledge means decision. What is not acceptable to God is that we should decide on our own what is good and what is evil. Biblically, the good is in fact the will of God. That is all. What God decides, whatever it may be, is the good. If then we decide what the good is, we substitute our own will for God’s. We construct a morality when we say (and do) what is good, and it is then that we are radically sinners. To elaborate a moral system is to show oneself to be a sinner before God, not because the conduct is bad, but because, even if it is good, another good is substituted for the will of God. 

This is why Jesus attacks the Pharisees so severely even though they are the most moral of people, live the best lives, and are perfectly obedient and virtuous. They have progressively substituted their own morality for the living and actual Word of God that can never be fixed in commandments. In the Gospels Jesus constantly breaks religious precepts and moral rules. He gives as his own commandment “Follow me,” not a list of things to do or not do. He shows us fully what it means to be a free person with no morality, but simply obeying the ever-new Word of God as it flashes forth. Similarly, Paul attacks what might seem to be morality in Judaism, rules and precepts laid down by men and not coming from God at all. The great mutation is that we have been freed in Jesus Christ. The primary characteristic of free people is that they are not bound to moral commandments. “All things are lawful,” Paul twice proclaims. “Nothing is impure,” he teaches. We find the same message in Acts. We are as free as the Holy Spirit, who comes and goes as he will. This freedom does not mean doing anything at all. It is the freedom of love. Love, which cannot be regulated, categorized, or analyzed into principles or commandments, takes the place of law. The relationship with others is not one of duty but of love.

Jacques Ellul, The Subversion of Christianity (pp. 70-71)   

As compared with the gospel, the Law has lost its glory

Lucas Cranach - The Law and the Gospel

“For even that which was made glorious [the Law] had no glory in this respect, by reason of the glory that excelleth.” 

2 Corinthians 3:10

“The English expresses it very fairly. ‘In this point,’ as compared with the gospel, the Law has lost its glory; it is thrown into the shade by ‘the glory that excelleth.’”

Ellicott’s Commentary on the Bible

“There is such an excelling glory in the Gospel, that the other [the Law] is swallowed up and lost in it.”

Gill’s Exposition of the Entire Bible